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A52823 Old popery as good as new, or, The unreasonableness of the Church of England in some of her doctrines and practices and the reasonableness of liberty of conscience : in a letter from a private gentleman in the country to his friend a clergy-man in the city. N. N. 1688 (1688) Wing N47; ESTC R42186 9,235 20

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these things my thoughts do concur with yours I present this Paper to you desiring you if you think fit to cause it to be Printed For my part I date not think it worth Printing nor if I did do I know how to get it done being a private Gentleman in the Country that never was in Print nor now otherwise ambitions of it then that I may tell the World how much I am Sir Your most humble Servant N. N. ●ctober 19. 1687. SIR AMongst all the Polemick Discourses that are abroad betwixt the Church of England and the Church of Rome I wonder that some things are not objected by the Papists against the Church of England which methinks she is very obnoxious to and which I would gladly be able to Answer if Objected And because I know you to be a Zealous Son of the Church of England and as able as any Body to defend her in her Principles and Practices I apply my self to you for satisfaction herein Nor should I have given you this trouble but that I find our Vicar who is no very mean Man neither his Parts being better in proportion then his Preferments is hard put to it to give me a satisfactory Answer We Charge the Papists with Idolatry in Worshipping Images and Pictures of our Saviour and his Cross c. But in the mean time we do not consider that we may as well be blamed our selves for Bowing at the Name of Jesus Bowing to the Altar Kneeling at the Lords Prayer at the end of other Prayers and putting off our Hats at Church when no Divine Service there c. The first of which viz. Bowing at the Name of Jesus is established by a Cannon and the rest are so much the constant Practice of the Church of England that I never knew either Bishop or dignifi'd Clergy-Man or any other thought worthy to be such but those that Practis'd them I expect you 'l tell me that there can be no hurt in these things for that when we hear the Name of Jesus it puts us in mind of our Blessed Saviour to whom we do the Reverence of Bowing For Bowing to the Altar or Communion-Table that is the place whereon the Bread and Wine are Consecrated and where the Sacrament of the Lords Supper is Administred and thereby our Saviour and his Passion particularly Commemorated and therefore surely to pay a Reference to that place can have no harm in it For Kneeling at the Lords Prayer too in conclusion of other Prayers it is the form of Prayer that Christ himself taught us and Sanctified with his own Lips and to do a Reverence to him when we pronounce those Words can have no hurt in 't one would think And for putting off our Hats in Churches when no Divine Service there sure that can be no harm neither to pay a Reverence in that place that is consecrated and set apart for the Worship of the Deity These things seem pausible and have along time pas't for Currant But for my part when I consider what difference there is betwixt our Bowing at the Name of Jesus and the Papists Bowing to the Image or Picture of Jesus I can find none but this viz. The difference of the outward sence by which the thought of our Saviour is conveyed to our Understanding For as upon sight of his Effigies the Papists Worship so upon hearing of his Name we Worship also 'T is true this Worship of ours cannot be call'd Idolatry the signification of the Word wo'nt bear it but I take the Venom of Idolatry to be a misplac't Worship and if the Papist in Bowing to that which represents our Saviour to his Sence of Seeing be guilty of it I doubt when by the sound of his Name Jesus he is represented to my Sence of Hearing and I Worship also I 'm hardly Innocent In Bowing to the Altar too because the Sacrament of the Lords Supper is there Administred and the Passion of our Saviour is there Commemorated what do I less then the Papist Bowing to the Crucifix whereby the Passion of our Saviour is to him more sensibly represented And if Bow to the Altar because that Sacrament is there Administred why not to the Font also where the other Sacrament of Baptism is also Administred Some will excuse this Bowing to the Altar by calling it Bowing to the East and pretend to give some insignificant Reasons why we should do so Others will tell you of a relative Holiness in Places and Things and excuse it that way But I would ask If Bowing to the East be the reason why no such Bowing in Churches where the Communion-Table stands in the Body of the Church If because of the relative Holiness why has not the Font as good a title to this relative Holiness and consequently to the same respect the Altar hath And what is this relative Holiness mere in any thing then its being Consecrated and set a part for Sacred Uses And must we Worship anything for this Upon the same reason the Parsons may by degrees challenge some sort of extraordinary respect to themselves being by their Ordination set apart for Sacred Services Methinks 'twere better for the Church of England to speak plain English and confess she Bow 's to the Altar for the same reason the Papists do They do it because they hold that after Consecration the Wafer and Wine are become the real Body and Blood of Christ so that the real Christ is present there And this without all doubt was the beginning of it in the Church of England We had it from Rome and in truth we keep it still upon the same reason they do though we conceal and will not own it The real Presence that we hold in the Sacrament what to make of it I can't imagine but Transubstantiation or somewhat yet more strange For what difference is there betwixt the real Christ being present by the Transubstantiating Power of the Popish-Priests Consecration Christs being really present by the as unintelligible Power of out Church of England Priests Consecration Is it not as great a Miracle for a Church of England Priest by his Words of Consecration to fetch down Christ from Heaven and to circumscribe his Omni-present Deity to the. Communion-Table as for the Popish-Priest by his Consecration to translate the Bread and Wine into Christs real Body and Blood And when we have his real Presence there how comes it that in the Sacrament we really receive his Body and his Blood It must be by Transubstantiation sure or somewhat less intelligible even then that Now that there is a real Presence in the Sacrament and that we receive the Body and Blood of Christ verily and indeed in the Opinion of the Church of England I will only cite you the last Church of England Author that I read and that is the late Published Exposition of the Church-Catechism Composed for the Diocess of Bath and Wells Page 75 and 76. He indeed there confesseth it